Linguistic Gap Analysis — Hebrews (Hindi Destination Language Package)

Purpose and Method

This document executes PRD Phase 1 Step 8 for the Hebrews curriculum. It surveys the whole book (chapters 1–13, with Hebrews 9:11-28 as theological anchor), identifies where Hindi’s existing Christian vocabulary is sufficient, where it is absent, and where it is present but semantically crowded by adjacent Hindu/Vedantic/folk-religious concepts requiring deliberate lexical “fencing.” It builds directly on 07_semantic_analysis.md and 08_core_glossary.md and treats the baseline Romans/Galatians translation_memory.json and bible_term_registry.json as the binding language authority. No decision below contradicts a baseline entry; where Hebrews extends a baseline term into new theological territory (e.g., मध्यस्थ, वाचा, धार्मिकता, पुनरुत्थान, प्रायश्चित्त, विवेक), that extension is flagged explicitly.

Hebrews is uniquely exposed to two collision zones the Romans/Galatians baseline only partially anticipated:

1. Hereditary/caste priestly authority — the book’s central argument (Christ’s priesthood by divine oath, not lineage) runs directly against Brahmanical hereditary-priesthood assumptions.
2. Moksha/nirvana-adjacent “rest” and “perfection” vocabulary — Hebrews’ κατάπαυσις (rest) and τελειόω (perfected) sit exactly where Hindi’s richest indigenous religious vocabulary (मोक्ष, निर्वाण, सिद्धि) already lives, making these the book’s most dangerous terms.

---

1. Doctrine Vocabulary Matrix

For each of the eight assigned doctrines, this matrix records: available Hindi terms, their weaknesses, and the recommended strategy.

1.1 The Superiority of Christ over Angels, Moses, and the Levitical Priesthood

Element	Detail
Available terms	स्वर्गदूत (angel, established); मूसा (Moses, BSI proper name); याजक/महायाजक (priest/high priest); उत्तम/श्रेष्ठ (better)
Weaknesses	Hindi has no single term for the comparative “better than” argument-structure Hebrews sustains across 13 chapters; उत्तम and श्रेष्ठ are available but not conventionally used as a technical, repeated structural marker in Hindi Christian prose. Risk of translators varying the word (उत्तम/श्रेष्ठ/बेहतर/अधिक अच्छा) inconsistently, which would erase the book’s argumentative backbone.
Recommended strategy	Fix उत्तम as the primary comparative term throughout (श्रेष्ठ as secondary/stylistic variant only, never replacing उत्तम in doctrinally load-bearing comparisons). Require consistency-checking across all 13 chapters at Phase 2 QA. No new coinage needed; this is a discipline problem, not a vocabulary problem.

1.2 Christ as the Great High Priest

Element	Detail
Available terms	महायाजक (high priest — used in Hindi for the OT office, e.g., Aaron, Caiaphas); याजकपद (priesthood, office)
Weaknesses	महायाजक already carries strong contemporary associations with the hereditary Brahmin priestly office and with the Jewish high priest as bureaucratic-ritual functionary. Hebrews’ argument is that Christ is high priest by divine oath against the very grain of hereditary succession (7:3, “without genealogy”; 7:16, “not on the basis of a legal requirement concerning bodily descent”). Left unglossed, महायाजक risks being heard as merely “the top priest in the hereditary system,” reinforcing rather than confronting caste-priestly assumptions.
Recommended strategy	Retain महायाजक (no viable substitute exists and it is already established BSI vocabulary), but mandate an accompanying doctrinal gloss on first heavy use in each document: “मलिकिसिदक की रीति के अनुसार, वंशावली के आधार पर नहीं” (according to the order of Melchizedek, not on the basis of lineage). This is a fencing-by-explanation strategy rather than a lexical substitution, since no better single word exists.

1.3 The New Covenant versus the Old

Element	Detail
Available terms	वाचा (covenant, baseline-established); नई वाचा / पहली वाचा (new/first covenant, glossary #57/#83); अनुबंध, समझौता (rejected alternatives)
Weaknesses	वाचा is solid and baseline-protected. The gap is not वाचा itself but the untranslatable Greek διαθήκη wordplay at 9:16-17 (covenant/testament dual sense — glossary #85), where the author’s argument momentarily depends on a lexical ambiguity Hindi वाचा does not share.
Recommended strategy	Keep वाचा throughout (no substitute). For 9:16-17 specifically, insert a mandatory bracketed translator note explaining that the Greek word can mean both “covenant” and “last will,” and that the author is exploiting this ambiguity — the note is for reviewer/study use, not printed devotional text, per the baseline’s footnote convention. This is a paraphrase-with-note strategy since literal translation cannot carry the pun.

1.4 The Once-for-All Atoning Sacrifice

Element	Detail
Available terms	बलिदान (sacrifice, general); लहू (blood); एक ही बार / बार-बार (once for all / repeatedly, glossary #71/#89); प्रायश्चित्त (propitiation, baseline)
Weaknesses	Hindi बलिदान and बलि/यज्ञ vocabulary is saturated with Vedic/Hindu ritual-offering meaning: a worshipper offers something to a deity to secure favor, typically repeatable, sometimes merit-generating. Hebrews’ entire argument in chapters 9–10 is the opposite directionality (God provides the offering) and singularity (never repeated). The single greatest lexical risk in the whole book is धार्मिक बलि-वाली भाषा (ritual-offering-style language) silently reversing both the direction and the repeatability of the sacrifice.
Recommended strategy	Retain बलिदान only in the baseline-sanctioned collocations (जीवित बलिदान, स्तुति का बलिदान) where the baseline has already fenced it. For the atonement sacrifice itself, foreground लहू (blood) and मसीह का बलिदान with the mandatory once-for-all marker (एक ही बार / सदा के लिये एक बार) attached in the same clause wherever grammatically possible, so बार-बार-style ritual repetition cannot be inferred. Never allow बलि or यज्ञ as free variants for Christ’s sacrifice.

1.5 The Danger of Apostasy and Warning Passages

Element	Detail
Available terms	गिर जाना (fall away, glossary #41); जान-बूझकर पाप करना (sin willfully); पीछे हट जाना (shrink back); मन फिराव (repentance, baseline)
Weaknesses	No true gap — Hindi has adequate vocabulary for decisive turning-away. The risk is softening: translators accustomed to pastoral gentleness may render गिर जाना as a mild moral stumble (“गलती करना,” “चूक जाना”) rather than decisive covenant-abandonment, defusing the warning passages’ severity.
Recommended strategy	Lock गिर जाना, जान-बूझकर पाप करना, and पीछे हट जाना as fixed renderings with no permitted softer synonym substitution in the warning passages (2:1-4; 3:7-19; 6:4-8; 10:26-31; 12:15-17). Escalate every occurrence to theologian review per the doctrine risk registry’s “Critical” tier.

1.6 Faith of the Old Testament Saints

Element	Detail
Available terms	विश्वास (faith, baseline); निश्चय / ठोस आधार (assurance/substance, glossary #118); प्रमाण (conviction/proof); प्रतिज्ञा (promise, baseline)
Weaknesses	विश्वास itself is solid (baseline-protected). The gap is Hebrews 11:1’s technical definitional term ὑπόστασις, which in Hindi philosophical registers (especially Vedantic-influenced theological Hindi) can suggest an impersonal underlying “substance” or “ground of being” — dangerously close to Vedantic ontological categories describing an impersonal ultimate reality underlying appearances.
Recommended strategy	Render ὑπόστασις relationally (निश्चय — confident assurance rooted in God’s own word) rather than with any Sanskrit philosophical term for “substance/essence” (e.g., never तत्व, सत्, or ब्रह्म-adjacent vocabulary). Pair with a translator note on first occurrence (11:1) clarifying that this is personal, promise-grounded confidence, not an impersonal metaphysical substrate.

1.7 Perseverance and Assurance

Element	Detail
Available terms	धीरज/धैर्य (endurance); आशा (hope); अडिग (unshakeable)
Weaknesses	Adequate lexically. The risk is theological framing: Hindu-background readers may default to reading endurance-under-testing through a karma-merit lens (“if I endure well, I earn a better outcome”) rather than Hebrews’ actual logic (endurance as the fruit of a settled, promise-grounded assurance already given).
Recommended strategy	No new term needed; require that surrounding clauses in translated material make explicit that assurance precedes and grounds endurance, not the reverse — a discourse-level (not lexical) fencing strategy, flagged for theologian review in Hebrews 3, 6, and 10 warning-adjacent assurance passages.

1.8 Access to God through Christ’s Blood

Element	Detail
Available terms	निडरता / भरोसा (boldness/confidence, glossary #30); निकट आना (draw near); परदा (veil); लहू (blood)
Weaknesses	Hindi has strong vocabulary for graduated, mediated approach to the divine (पूजा-पाठ ritual hierarchies, दर्शन granted by a deity at a distance, approach through a Brahmin intermediary) but comparatively thin vocabulary for direct, unmediated, confident, permanent access to the divine presence granted freely to every believer regardless of status. This is a conceptual gap more than a lexical one.
Recommended strategy	निडरता/भरोसा (parrēsia) must always be paired in context with its ground (Christ’s blood, the torn veil) so the boldness reads as granted access secured by another, not achieved spiritual attainment or elite ritual privilege. Mandatory theologian review per the glossary; require explicit surrounding clauses rather than a lone adjective.

---

2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (no existing Hindi Christian term; new coinage or compound required)

These are genuine lexical gaps where Hindi Christian usage has not yet settled a term, requiring the compound/descriptive coinages proposed in 08_core_glossary.md:

Concept	Gap Type	Proposed Solution
ἀπαύγασμα (radiance of God’s glory, 1:3)	No single Hindi word for co-essential emanated radiance (as opposed to reflected/borrowed light)	Descriptive phrase: परमेश्वर की महिमा का प्रकाश
χαρακτήρ τῆς ὑποστάσεως (exact imprint of his nature, 1:3)	No Hindi term for a die-stamped, exact ontological representation	Descriptive phrase: उसके स्वरूप की सटीक छाप
παιδαγωγός-adjacent custodial-but-terminated role — N/A here (Galatians term); Hebrews’ own analog: ἀπαράβατος ἱερωσύνη (permanent, non-transferable priesthood, 7:24)	No single Hindi word for “office that cannot pass to a successor”	Compound: अटल याजकपद (with gloss: दूसरे को हस्तांतरित नहीं होनेवाला)
σωμα κατηρτισμένον (body prepared, 10:5)	No fixed idiom for divine pre-fashioning of a body for a specific redemptive purpose	Descriptive: तैयार की गई देह (glossed against देहधारण)
διαθήκη’s covenant/testament wordplay (9:16-17)	Untranslatable pun; no vocabulary gap can fix a wordplay gap	Translator note strategy, not a lexical fix
ἀγενεαλόγητος (without genealogy, 7:3)	No existing Hindi Christian term; must be built	Compound: बिना वंशावली के (this coinage is itself doctrinally significant — see §4 below)
ἀρχηγὸς καὶ τελειωτής (founder and perfecter, 12:2)	No single term combines origination + bringing-to-completion	Compound retained from ch. 2/5 families: विश्वास का अगुवा और सिद्ध करनेवाला

None of these gaps require transliteration; all are addressable by descriptive Hindi compounding, consistent with the baseline’s established pattern (e.g., दत्तक-पुत्रता, धर्मी ठहराया जाना).

2.2 Crowded Semantic Neighborhoods (existing Hindi terms, but surrounded by false-friend Hindu/folk concepts requiring active fencing)

These are the highest-priority items in this analysis. Each term below has a ready-to-hand Hindi word, but that word’s primary cultural resonance belongs to a different, non-Christian conceptual system.

Term	Hindi Rendering	Crowding Concept	Fencing Strategy
κατάπαυσις / σαββατισμός (rest, Sabbath-rest, ch. 3–4)	विश्राम / सब्त का विश्राम	मोक्ष, निर्वाण (extinguishing of individual consciousness/existence into an impersonal absolute)	Every occurrence must retain grammatical markers of personal, relational, conscious rest (“परमेश्वर की उपस्थिति में विश्राम,” never a bare unqualified विश्राम that could stand for cessation of existence). Mandatory theologian review, per glossary.
τελειόω / τέλειος (perfected, made perfect, throughout)	सिद्ध किया गया / सिद्ध	सिद्धि (self-attained yogic/ascetic perfection or supernatural power through spiritual discipline)	Passive-voice construction must be preserved in every occurrence (पूर्ण/सिद्ध किया गया — done to the subject by another) to block any reading of self-attained सिद्धि. Never allow an active/reflexive construction (“उसने सिद्धि प्राप्त की”). Mandatory theologian review.
φωτίζω (enlightened, 6:4; 10:32)	ज्योति पाए हुए	बोधि/ज्ञान-प्राप्ति (Buddhist/Hindu enlightenment attained through the seeker’s own practice)	Must remain passive/receptive (“पाए हुए” = having received), never rendered with प्राप्त करना (to attain/achieve) in an active sense.
ἱερωσύνη / ἀρχιερεύς (priesthood/high priest, throughout)	याजकपद / महायाजक	Brahmanical hereditary priestly caste (जन्म-आधारित याजकीय अधिकार)	Requires the recurring doctrinal gloss described in §1.2; never permit an unglossed first occurrence in any given document.
ἀγενεαλόγητος (without genealogy, 7:3)	बिना वंशावली के	Caste/lineage-based spiritual legitimacy generally	Positive fencing strategy — this term should be foregrounded, not softened, since it directly confronts the crowding concept rather than merely avoiding it.
παρρησία (boldness/confidence to approach God, 4:16; 10:19)	निडरता / भरोसा	दर्शन-वाली दूरी (devotee’s distant, mediated viewing of a deity through priestly/ritual intermediation)	Always co-occur with the grounding clause (Christ’s blood/the torn veil) — never a free-standing adjective of generic courage.
ὑπόστασις (assurance/substance, 11:1)	निश्चय / ठोस आधार	Vedantic ontological “substance/ground of being” categories (सत्, तत्व)	Never substitute a Sanskrit philosophical substance-term; keep relational निश्चय. See §1.6.
αἷμα (blood, ch. 9–10, 12–13)	लहू	बलि/यज्ञ ritual-offering vocabulary (worshipper-to-deity transaction, often repeatable)	Never collocate लहू with बलि/यज्ञ verbs implying the worshipper performs an offering to appease; always keep God as the giving agent.
ἀναφέρω / bear sins (9:28)	पापों को उठा ले जाना	Generic “dealing with” sin, or a merit-transactional clearing of debt (कर्ज़ चुकाना used loosely)	Retain the specific “carry away” verb phrase (उठा ले जाना), echoing the scapegoat image; never substitute a bare “solve/settle” (सुलझाना, चुकाना) verb.
κρίσις (judgment, 9:27)	न्याय	Impersonal karmic law of cause-and-effect (कर्म का फल स्वतः मिलना)	Must retain a personal grammatical subject (परमेश्वर का न्याय, “God’s judgment”) — never a passive, agentless “न्याय होगा” that could be read as automatic cosmic law.
παιδεία (discipline, 12:5-11)	अनुशासन / पिता की ताड़ना	Karma-adjacent “getting what one deserves” retributive framing	Always retain पिता (Father) as grammatical subject/agent to keep the relational, formative sense audible; never a bare अनुशासन detached from the Father-son frame.
ἐλπίς (hope, ch. 6, 10, 11)	आशा	Karmic uncertainty about a future rebirth-state (rebirth outcome undetermined until death)	Must always be qualified as promise-grounded (परमेश्वर की प्रतिज्ञा पर आधारित आशा), never a bare, unanchored आशा that could sound like hopeful uncertainty.
ἐγκαινίζω / blood-ratified covenant (9:18; 10:20)	स्थापित करना (+ लहू से)	Puja-style ritual consecration of a shrine/object	Must retain the covenantal/relational frame (a covenant being established between two parties), not a bare ritual-consecration sense.
θυσιαστήριον (altar, 13:10)	वेदी	हवन-कुण्ड / यज्ञ-वेदी (Hindu fire-altar for ongoing ritual offerings)	Context must make explicit that believers’ “altar” is Christ’s already-completed sacrifice, not an ongoing ritual site requiring repeated offerings.

---

3. Transliteration vs. Paraphrase Decisions

Hebrews introduces several items where the translator must choose between transliterating a foreign/proper term and paraphrasing its sense. The following decisions extend the baseline’s transliteration standards.

Item	Decision	Rationale
Μελχισέδεκ (Melchizedek)	Transliterate: मलिकिसिदक	Established BSI OV proper-name form; no meaningful paraphrase exists for a proper name, and the etymological sense (“king of righteousness”) is separately unpacked in the text itself (7:2) and rendered as धार्मिकता का राजा.
τάξις Μελχισέδεκ (order of Melchizedek)	Paraphrase with transliterated proper name: मलिकिसिदक की रीति	”Order/rank” (τάξις) has no single satisfactory Hindi transliteration target; रीति (manner/pattern) paraphrases the sense while preserving the proper name. Requires OT background note (Genesis 14; Psalm 110) per glossary #33.
χερουβίμ (cherubim)	Transliterate: करूबों	Established transliteration; no natural Hindi equivalent exists for this specific class of angelic being, and paraphrasing risks conflating with generic स्वर्गदूत.
σαββατισμός (Sabbath-rest)	Paraphrase, not transliterate: सब्त का विश्राम (not a coined “साब्बातिस्मोस”)	The theological content (a kind of rest) must be visible in the rendering; a bare transliteration would leave the term opaque and would not carry over the crucial विश्राम-family fencing established for #22/#27.
ἀρχηγός (founder/pioneer)	Paraphrase: उद्धार का अगुवा / विश्वास का अगुवा	No transliteration target exists in Hindi religious vocabulary that would communicate meaning to a general reader; अगुवा (leader/pioneer who goes first) is native Hindi and avoids the guru/sect-founder resonance a borrowed term might carry.
ἀμήν, ἀλληλούϊα-type liturgical forms (not present as new items in Hebrews beyond baseline आमीन)	Transliterate (per baseline)	No new decision required; Hebrews contains no new liturgical transliteration candidates beyond the baseline’s आमीन.
ἱλαστήριον (mercy seat)	Reuse baseline paraphrase exactly: प्रायश्चित्त का ढकना	Baseline reuse; do not transliterate the Greek term, since the baseline’s compound phrase already carries the necessary propitiation-caution context established in translation_memory.json.
τὰ ἅγια / ἅγια ἁγίων (Holy Place / Holy of Holies)	Paraphrase: पवित्रस्थान / परम पवित्रस्थान	Spatial-sanctuary referents require descriptive compounding (पवित्र + स्थान) rather than transliteration of the Greek, which would be meaningless to readers without seminary training. Must be kept lexically distinct from the general adjective पवित्र per glossary #65.
κόσμος-adjacent “elemental” cultic vocabulary (not central to Hebrews but echoed in “shadow”/“copy” language)	Paraphrase: नमूना / छाया / प्रतिरूप	Fully domesticated Hindi vocabulary; no transliteration candidate needed.

General rule derived: Transliterate only (a) proper names with an established BSI form, and (b) terms naming a specific class of being/object with no native equivalent and low risk of doctrinal collision (cherubim). Paraphrase everything where the theological content of the term itself is the point at issue (rest, sanctuary spaces, priestly office-titles), since a transliteration would strand the doctrinal content in an opaque loanword the reader cannot access without further instruction.

---

4. Ranked List of the Letter’s Highest-Risk Ambiguities

The following ranking reflects combined doctrinal weight (per doctrine_risk_registry.json conventions), the strength of the competing Hindu/folk-religious “crowding” concept, and the frequency/centrality of the term across the letter — not merely the number of occurrences.

1. κατάπαυσις / σαββατισμός (“rest,” ch. 3–4) — The single highest-risk ambiguity in the book. विश्राम sits directly adjacent to मोक्ष/निर्वाण, concepts describing the cessation or dissolution of individual consciousness, whereas Hebrews describes conscious, relational, personal communion with God. A translator working quickly could produce a technically fluent Hindi sentence that a Hindu-background reader would confidently (and wrongly) interpret through a moksha frame. Mandatory theologian review every occurrence; no exceptions.

2. τελειόω / τέλειος (“perfected,” recurring across chs. 2, 5, 7, 10, 11, 12) — Second-highest risk because it recurs so often and because सिद्ध is the standard Hindi word for yogic/ascetic self-attained perfection (सिद्धि). The passive-voice discipline (perfected by another, never self-perfected) must be enforced at the grammatical level on every single occurrence — a lapse here is a lapse in a book-spanning theological argument, not an isolated verse.

3. αἷμα and the whole sacrificial-directionality argument (chs. 9–10, climaxing at the core passage 9:11-28) — The risk here is not one word but a whole clause-level argument: OT ritual-offering vocabulary (बलि/यज्ञ) assumes a worshipper-to-deity transaction; Hebrews asserts the reverse direction and absolute non-repeatability (ἅπαξ/ἐφάπαξ vs. πολλάκις). Given that this is also the assigned core passage, any drift here corrupts the curriculum’s theological anchor, not a peripheral point.

4. ἀρχιερεύς / ἱερωσύνη and the caste-priesthood collision (chs. 2, 4–7) — High risk because महायाजक/याजकपद are correct words that nonetheless default, in the Indian context, toward hereditary/Brahmanical priestly categories the book’s argument is specifically dismantling (7:3 ἀγενεαλόγητος; 7:16 “not according to a legal requirement of bodily descent”). Requires the mandatory recurring gloss described in §1.2 and §2.2.

5. ὑπόστασις (“assurance/substance,” 11:1) — High risk because this single verse functions as the definitional key to the entire faith-chapter, and Hindi’s available philosophical vocabulary for “substance/ground of reality” is saturated with Vedantic ontology. A wrong choice here recolors all eleven chapters of exemplars that follow.

6. παρρησία and the access-to-God doctrine (4:16; 10:19) — High risk because Hindi religious culture more readily supplies vocabulary for mediated, graduated, ritually-brokered approach to the divine (through priestly intermediaries, at prescribed times/places) than for direct, confident, permanent access granted to every believer. The doctrinal payload depends on the surrounding clause retaining the grounding-in-Christ’s-blood connection; an isolated adjective loses this.

7. The διαθήκη covenant/testament wordplay (9:16-17) — High risk not because of Hindu-concept collision but because it is genuinely untranslatable; if left unflagged, translators or reviewers unfamiliar with the Greek pun may “fix” what looks like an inconsistency in the Hindi text (why does a covenant require someone’s death, as with a will?), inadvertently smoothing over the author’s actual argument. Requires mandatory translator note, every occurrence.

8. παιδεία (“discipline,” 12:5-11) vs. karmic retribution framing — Medium-high risk: not a lexical false-friend so much as a default interpretive frame Hindu-background readers may supply unprompted. Requires discourse-level (not single-word) fencing — the Father-son relational frame must remain grammatically explicit throughout the passage.

9. ἀγενεαλόγητος (“without genealogy,” 7:3) and lineage-based legitimacy — Medium-high risk, but unlike most items on this list, the correct handling of this term is to sharpen rather than soften its collision with the crowding concept, since the collision itself is the text’s intended polemical point. Risk here is under-translation (softening it into vague language about Melchizedek’s obscure origins) rather than over-literal danger.

10. κρίσις (“judgment,” 9:27) vs. impersonal karma — Medium risk: न्याय is a safe word, but agentless passive constructions in Hindi (“न्याय होगा”) could shade toward an impersonal cosmic-law reading. Requires that परमेश्वर remain the explicit grammatical subject.

---

5. Summary Recommendations for Phase 2

1. Load this document alongside 08_core_glossary.md, the baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json before any Hebrews segment translation begins.
2. Treat §2.2 (“Crowded Semantic Neighborhoods”) as the primary checklist for automated pre-flight scanning: any segment containing विश्राम, सिद्ध/सिद्ध किया गया, महायाजक/याजकपद, निश्चय (in the ὑπόστασις sense), लहू, or न्याय must be auto-flagged for the fencing rule associated with that term before proceeding, regardless of the term’s individually assigned risk tier elsewhere.
3. The Ranked List in §4 should govern review-queue prioritization within the Critical tier: items 1–3 should receive first-pass theologian attention in any batch of Hebrews segments, since errors there propagate doctrinal damage across the largest span of the letter.
4. No new transliteration decisions are required beyond §3; all genuine vocabulary gaps identified in §2.1 are addressed by descriptive Hindi compounding consistent with the baseline’s established methodology (cf. दत्तक-पुत्रता, धर्मी ठहराया जाना).
5. This analysis identifies no term requiring a deviation from the baseline; all baseline-reused terms (उद्धार, धार्मिकता, वाचा, प्रायश्चित्त, विवेक, पुनरुत्थान, अनुग्रह, मध्यस्थ, कलीसिया, स्वतंत्रता family, etc.) are reused exactly as recorded, per the Hard Rules governing this package.

---

This document extends but never contradicts the baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json, and is consistent with 07_semantic_analysis.md and 08_core_glossary.md. All Phase 2 Hebrews translation work must load this analysis before segment processing begins.